Malachi 2:1-9
My Covenant With Levi
(Typed 2 September 2024 – Labor Day) The address to the priests in today’s verses is direct and, well, scary. If you actually believe that the word is from the Lord, then it logically follows that you believe in the Lord. Words don’t come from nowhere. Rather, they indicate an intelligence is behind them.
Such intelligence is seen in the sequencing of DNA. There is coded information in DNA that isn’t simply linear. It isn’t even three-dimensional. Rather, it is four-dimensional. DNA builds things into three dimensions, but it does so at preprogrammed times. As such, the dimension of time is a part of the process.
This sequencing is thus far beyond anything man has even come close to accomplishing. We can preprogram things to occur at certain times, but we have no ability to have things write their own timing programs, setting their own conditions to do things as they go along. We can write code, and whatever instructions are in the code, that is what it will do.
As for the word given by the Lord. Unless one believes the Lord is somehow fickle or incompetent, then that person would be an absolute fool to intentionally reject what He says and go do his own thing.
Despite that, we all do this at one time or another to some degree. That isn’t what I’m talking about concerning the absolute fool (even if it is absolutely foolish).
The priests of Israel were the stewards of the law. They had the responsibility to do what the law said and to instruct it to others. And yet, they completely rejected the premise behind doing those things, which is to honor the Lord who sanctified them.
Concerning this precept, the Jamieson-Fausset-Brown Bible Commentary says, “The priests in particular are reproved, as their part was to have led the people aright, and reproved sin, whereas they encouraged and led them into sin. Ministers cannot sin or suffer alone.”
When I read that, it (as it should) put the fear of God in me. I am not only responsible for my own actions, but what I do (preach, teach, advise, etc.) in regard to the word of God bears upon each person I interact with in this way.
For me to teach incorrectly, if unintentional, is something I shouldn’t do and yet it may not be considered absolutely foolish. Through misunderstanding, misinterpretation, a lack of thorough study, etc., I would be guilty, and I would then be judged for that, according to James 3:1. But for me to intentionally lead others astray through purposeful manipulation of the word would certainly make me an absolute fool.
God will not be mocked (Galatians 6:7). He will hold us accountable for the things we say and do. For ministers of His word to purposefully ignore or manipulate it, I cannot think of a more terrifying place to be.
Think about that, and then think of what is going on in churches all over the world. Just a day before I typed this sermon, I was sent an article entitled, Chicago Pastor: Ruth and Naomi Were in a Lesbian Sexual Relationship.
He claimed that Ruth seduced Boaz after getting him drunk because she needed a sperm donor. From there, he suggested that anyone who taught differently probably doesn’t read the Bible. This person is, without any contestation, an absolute fool.
Text Verse: “…holding fast the faithful word as he has been taught, that he may be able, by sound doctrine, both to exhort and convict those who contradict.” Titus 1:9
The Hebrew of today’s passage is, at times, extremely precise, and poorly translated by most and analyzed incorrectly by innumerable scholars. You will see this as well. However, most translators and scholars have simply misunderstood what is being conveyed and presented their work with the right intent, even if the result is wrong.
When I first translated the passage, after I finished evaluating the verses, I made corrections to the final translation. These were because there has to be a right understanding of the rest of the Bible to clearly see what the Lord is telling us.
Many of my thoughts and translations are quite different than what you may have previously read and that means that either I have wrongly evaluated what is being said or they have done so. I find it scary because when I present my sermons to you, it is with the intent that the information is exactly right.
I know that I will have to face the Lord and give an account for what I have done. Because of this, you can rest assured that I would never willingly present an inaccuracy. But I still ask you to consider each sermon or study and verify the information.
The word is too precious not to have this attitude from each of us. We are even shown this in today’s passage. Great things, such as rightly presenting the word of God to His people are to be found in His superior word. And so, let us turn to that precious word once again, and… May God speak to us through His word today, and may His glorious name ever be praised.
I. The Life and the Peace (verses 1-5)
“And now, O priests, this commandment is for you.
v’atah alekhem ha’mitsvah hazoth ha’kohanim – “And now, unto you, the commandment, the this, the priests.” There are at least two possibilities concerning the meaning of commandment. The first is a literal commandment, as in, “You are commanded to do this.”
The second is that the word is being used as a decree. Thus, it would mean something like, “This is the decree against you, O priests.”
If the former, then the words are looking to the next verse which says, “To give honor to My name.” The meaning would then be the priests are being commanded to amend their ways and do their obligation as priests who minister before Yehovah.
If the latter, it would mean something like, “If you don’t give glory to My name, I decree the following against you.” Both are possible, and scholars come down dogmatically on one side of the debate or the other. Simply because the word generally signifies a commandment, the first option seems fitting. This is because it goes back to the very inception of the priesthood –
“Then Nadab and Abihu, the sons of Aaron, each took his censer and put fire in it, put incense on it, and offered profane fire before the Lord, which He had not commanded them. 2 So fire went out from the Lord and devoured them, and they died before the Lord. 3 And Moses said to Aaron, ‘This is what the Lord spoke, saying:
“By those who come near Me
I must be regarded as holy;
And before all the people
I must be glorified.”’
So Aaron held his peace.” Leviticus 10:1-3
There was no explicit commandment to Aaron before the death of his sons, and yet, it was understood from their consecration as priests that they were to be considered holy. If they were holy, then Yehovah, who made them holy, was to be glorified as such.
Everything about their ordination, from their garments to the food they were given, set them apart to the Lord. And yet, throughout Israel’s history, the priests continually failed to maintain the dignity of their office. In so failing, they failed to glorify Yehovah.
A classic example of this is found during the time of the Judges and the punishment upon the men is not unlike that promised to the priests in the verses ahead –
“Then the Lord said to Samuel: ‘Behold, I will do something in Israel at which both ears of everyone who hears it will tingle. 12 In that day I will perform against Eli all that I have spoken concerning his house, from beginning to end. 13 For I have told him that I will judge his house forever for the iniquity which he knows, because his sons made themselves vile, and he did not restrain them. 14 And therefore I have sworn to the house of Eli that the iniquity of Eli’s house shall not be atoned for by sacrifice or offering forever.’” 1 Samuel 3:11-14
The sons of Eli had disgraced the priesthood by treating the offerings of the Lord as contemptible (1 Samuel 2:12-17). In turn, they brought contempt upon the name of the Lord. Eli, the high priest, did not restrain them, and so the family was cut off from the priesthood for their failings. With this understood as the likely meaning of “the commandment,” Yehovah, through Malachi next proclaims…
2 If you will not hear,
And if you will not take it to heart,
im lo tishmeu v’im lo tasimu al lev – “If not hear! And if not set upon heart!” The word im, if, cannot mean a conditional “If you will do this, then I will do that.” It is beyond that point as will be seen in the clauses ahead. Rather, the if is an affirmation that means something more like “as.” The Lord is saying, “As you will not hear! And as you will not take it to heart!”
To hear means more than hearing an audible sound. The meaning extends to obedience, such as, “As you will not hearken to my words.” The priests had been given their instructions and they were to faithfully apply them to their lives. Because they did not, and because they did not mentally acknowledge the commandment of the Lord (set upon heart), there were to be consequences.
As noted, their conduct was to be based upon the commandment, which is…
2 (con’t) To give glory to My name,”
Says the Lord of hosts,
latheth kavod lishmi amar Y’hovah ts’vaoth –
“‘To give honor to My name,’
Said Yehovah Sabaoth.”
The word is kavod, the same word used in Malachi 1:6, where the Lord asked, “Where My honor?” It literally means “weight,” as in something heavy. We use the same terminology today when we speak of words or a matter being weighty and thus important.
This is what the Lord called for in Leviticus 10 at the death of Aaron’s sons where the verb form of this word is used. The Lord is telling the priests that they are accountable to bring Him the honor He is due. If they fail to conduct their duties in accord with that premise, they will be held accountable…
2 (con’t) “I will send a curse upon you,
Rather: v’shilakhti vakhem eth ham’erah – “And sent in you the execration.” The word is meerah, an execration. It is not simply “a curse,” but “the execration.” It means an angry denouncement. It is not used as a verbal attack levied at someone. It is a word against a person, his livelihood, his possessions, his family, etc. The exact phrase is used in Deuteronomy 28:20 –
“Will send, Yehovah, in you (sg., meaning Israel), the execration [ham’erah], the confusion, and the rebuke in all outstretching your hand which doing until you destroyed, and until you perish quickly from faces badness your deeds which forsaken Me” (CG).
Thus, this is a general denouncement of the livelihood and state of existence of the priests. The verb being in the perfect aspect (sent) means that it is a done deal. There is no way around it. As you have failed in your duties, I sent upon you the execration…
2 (con’t) And I will curse your blessings.
v’arothi eth birkhotehem – “And execrated your blessings.” Again, the verb is in the perfect aspect. As for what “your blessings” is referring to, some think it is speaking of the active vocal blessings of the priests upon others, such as the priestly blessing of Numbers 6, where it says for the priest to pronounce, “The Lord bless you,” etc. This seems forced, but it is possible.
The other possibility, which seems the natural consequence of the execration is the temporal blessings of the priesthood. This would follow with Deuteronomy 28 where the people could expect good or evil based upon their conduct.
In leading the people astray, the priests would suffer along with the people as Yehovah brought the execration upon them. Thus, it would be inclusive of, but not limited to, the blessings of the priests upon the people. Understanding that, it next says…
2 (con’t) Yes, I have cursed them already,
v’gam arothiha ki – “And also execrated it.” In other words, the execration is already pronounced. As the verb is singular (execrated it), it means that the previous clause is parenthetical –
“And sent in you the execration.
(And execrated your blessings.)
And also execrated it.”
This analysis is bucking against translations that say something like “I have cursed them” and against scholars who say something like “The suffix … is to be taken distributively: ‘each particular blessing’” (Keil).
In other words, the singular “it” is not speaking of the execration but of all of the blessings in the singular.
I disagree. The Lord sent the execration by execrating the blessings, and then He emphatically affirms that He has execrated the execration. This is actually confirmed by the use of the word in just this manner in the next chapter –
“In the execration, you execrated.
And Me you robbing,
The nation – it all.” Malachi 3:9
And all of this is…
2 (con’t) Because you do not take it to heart.
ein’khem samim al lev – “For naught you setting upon heart!” This takes us right back to the first two clauses: “If not hear! And if not set upon heart!” As noted, I said that the “if” was not conditional but an affirmative statement. As such, the exclamation points, both there and here, express the intent while maintaining the translation as literal.
The Lord is exceedingly displeased with how the priests have treated His honor. But think about it! These priests are of the people of Israel who returned from Babylon. They were told that if they failed the Lord, they would be punished, and then exiled. They failed the Lord, they were punished, and they were exiled.
But the Lord returned them just as His word said. This time, there was no Israelite king to lead them. Therefore, it was up to the priests to maintain the religious order of the people, while the social order was maintained by foreigners.
What an enormous weight the priests carried to ensure the people remained properly connected to the Lord, and yet, they refused to fulfill their responsibility.
The words of a British poet, name unknown, reflect the substance of this verse in Malachi –
“Thus God’s best gifts, usurped by wicked ones,
To poison turn by their con-ta-gi-ons.”
Next, the terrible and terrifying state of the priests continues to be called out by the Lord through Malachi…
3 “Behold, I will rebuke your descendants
The translation is completely rong, and it blows the emphatic finish: hinni goer lakhem eth hazera – “Behold Me! Rebuking to you ‘the seed.’” This is not speaking of descendants. Rather, it is speaking of the blessings which Yehovah has execrated. The Lord has purposefully rebuked the seed sown into the field.
The tithes, the Lord’s portion, were set apart every year. Once every three years, these tithes were to be doled out according to the law. A portion of these tithes, one-tenth, was to be given to the Levites. From there, the best portion of those tithes, one-tenth, was to be given to the priests.
The Lord is saying that He will rebuke [gaar] “the seed,” meaning the seed which would lead to the tithes. If Israel suffered from a lack of harvest, the priests would likewise suffer. To confirm this analysis, the opposite, the blessing, will be seen in Chapter 3 where the same word is used –
“‘And rebuked [gaar] to you in the devouring,
And no ruins to you fruit the ground,
And no miscarries to you the vine in the field,’
Said Yehovah Sabaoth.” Malachi 3:11
These are “the seed” being referred to. It is the fruit of the ground and the vine in the field. Next, He says…
3 (con’t) And spread refuse on your faces,
The refuse of your solemn feasts;
v’zeriti pheresh al p’nekhem peresh khagekhem –
“And scattered excrement upon your faces –
Excrement your festivals.”
The meaning is found in the sacrificial offerings. The people would come before the Lord during the festivals to make sacrifices. One sacrifice was the sin offering, such as that detailed for the Festival of Tabernacles in Numbers 29.
A portion of the sin offering was to be removed and burnt upon the altar. However, the rest of it was mandated to be carried outside the camp and burned in a clean place. This explicitly included the excrement of the animal.
However, the Lord is essentially saying that instead of it being burnt in the manner of a sin offering, the excrement would be flung back at the priests, right in their faces. This is in response to the words of Chapter 1 –
“And when (surely) approach blind to sacrifice – ‘Not evil!’
And when approach lame and rubbed – ‘Not evil!’” Malachi 1:8
In treating Him with contempt by claiming their sacrifices were not evil, He was going to bring upon them the greatest of disgraces by rejecting their sin offering and casting its dung right back at them. The ultimate point is that the sin offering is not accepted, and their sin remained unatoned for.
3 (con’t) And one will take you away with it.
The meaning of these difficult words is disputed: v’nasa ethkhem elav – “And lifted you unto it.” Ellicott says, “ye shall be treated like it,” meaning the priests will be treated like the dung. Cambridge equates the phrase to their names being called dung. Barnes, Keil, and others, along with many translations, say that “lifted” is to be taken in the sense of being carried away, either in exile, death, etc. Or that the dung would take the priests away with it.
None of these commentaries or translations explain the matter. Rather, this is to be equated with the thought of bearing a burden, including guilt, as is seen in Exodus and Leviticus. For example, it says of Aaron in Exodus 28:30, “And lifted, Aaron, judgment sons Israel upon his heart to faces Yehovah continually” (CG).
In other words, as the high priest and the Lord’s mediator, Aaron bore the judgment of the people before the Lord. This is true of the Azazel, the Scapegoat, of Leviticus 16. These and other examples show what is being conveyed.
The rejection of the sin offering by the Lord meant that the guilt returned to the priest, meaning, his mediation was not accepted. In turn, the guilt of the nation would remain unatoned.
4 Then you shall know that I have sent this commandment to you,
Using the future tense completely destroys any possibility of understanding the meaning: vidatem ki shilakhti alekhem eth hamitsvah hazoth – “And known, for sent unto you the commandment, the this.” This isn’t speaking of something that will occur. It is speaking of the word of law that came at the establishment of the covenant – “And you have known, because I have sent unto you this commandment.”
These priests are the stewards of the law. It wasn’t something they were left in the dark about. Rather, the law is the set procedural manual for everything they were to do, down to the minutest detail. It is incredible to think that they were so willfully violating the word. It is this law, which the Lord had given in order…
4 (con’t) That My covenant with Levi may continue,”
Says the Lord of hosts.
Rather: lihyoth b’riti eth levi amar Yehovah ts’vaoth –
“‘To become My covenant with Levi.’
Said Yehovah Sabaoth.”
Of this, Ellicott says, “so that this new decree, which I have been compelled to make against the house of Levi, may be my covenant with him instead of the old one, of which the prophet goes on to speak.” Some argue “Because my covenant was with Levi,” while others say, “That my covenant might remain with Levi.”
None of the commentaries rightly explain the words because they are supposing that what is being said is happening at the time the Lord is speaking to them. Rather, the Lord gave the commandment in the past that it would become a covenant with Levi.
This is explained in Hebrews where a point is being made about the greatness of Melchizedek. However, the point explains the meaning here in Malachi –
“And indeed those who are of the sons of Levi, who receive the priesthood, have a commandment to receive tithes from the people according to the law, that is, from their brethren, though they have come from the loins of Abraham.” Hebrews 7:5
Even though the law of the tithe is only a single commandment, it is a part of the law which is “the commandment” being discussed since verse 1. This commandment is a part of the Mosaic covenant. As Levi administers the covenant, it is a covenant pertaining to Levi and so…
5 “My covenant was with him, one of life and peace,
The words are almost universally taken in the genitive, indicating possession, such as “of life and peace.” Rather, they are nominative where the nouns are the subject of the verb: berithi hay’tah ito ha’khayim v’hashalom – “My covenant became with him the life and the peace.” It is the covenant that is the life and the peace, not that it is a covenant that gives life and peace.
This is seen, for example, in the words of Moses, “I call heaven and earth as witnesses today against you, that I have set before you life and death, blessing and cursing; therefore choose life, that both you and your descendants may live” (Deuteronomy 30:19).
Life and peace may be a result for the people, but the state of those things belongs to the covenant itself.
5 (con’t) And I gave them to him that he might fear Me;
So he feared Me
vaetnem lo mora vayiraeni –
“And gave them to him – a fear.
And feared Me.”
This is seen, for example, in the account of Phineas –
“Phinehas the son of Eleazar, the son of Aaron the priest, has turned back My wrath from the children of Israel, because he was zealous with My zeal among them, so that I did not consume the children of Israel in My zeal. 12 Therefore say, ‘Behold, I give to him My covenant of peace; 13 and it shall be to him and his descendants after him a covenant of an everlasting priesthood, because he was zealous for his God, and made atonement for the children of Israel.’” Numbers 25:11-13
The covenant set forth life and peace. In upholding the covenant, the life and the peace are realized because they are a point of fear to someone of faith. Those of faith in Levi feared because of them and acted accordingly…
5 (con’t) And was reverent before My name.
u-mipne sh’mi nikhath hu – “And from faces My name terrified, he.” The word is khathath. It signifies to prostrate, but in the sense of collapsing from fear or being shattered by an external force. One can think of Phineas being literally dismayed at what he saw.
The honor of the Lord was being abused and what was happening in the congregation because of it terrified him, people dying of plague before his eyes. This is the fear of the Lord that honored Him before His people. The priests had no such fear.
Profane fire is offered to the Lord
Wrath and indignation are the result
First and foremost we should have checked His word
What has happened is our fault
The Lord has shown us what is right and good
What is proper is carefully laid out
His word is not difficult. It can be understood
In careful study, we can be sure – having no doubt
But it is so much easier to have our ears tickled
Careful study is hard work. It causes the head pain
But if we allow ourselves to stew and become pickled
We will throw our heavenly rewards right down the drain
Help us Lord, to be attentive to Your word
May we pay attention to the instruction we have heard
II. You Veered From the Way (verses 6-9)
6 The law of truth was in his mouth,
And injustice was not found on his lips.
The words are a form of grammar known as antithetic parallelism: torath emeth hay’tah b’phihu v’avlah lo nimtsa bisphathav –
“Law truth became in his mouth,
And iniquity not found in his lips.”
The positive is stated first, followed by the negative. The words “law truth” are a general statement concerning the law. In other words, the law is emeth, truth, because it is the word of God.
At a previous time, Levi was right with the Lord and his doctrine of the law was rightly established. Hence, the words “in his mouth.” The place where words are fashioned was rightly forming the law as provided by the Lord.
That leads directly to the law proceeding from his lips, the continued means of conveying speech. In teaching the law, it was given to the people. As it is a law of truth, and because Levi rightly spoke it, there was no avlah, iniquity, being conveyed to the people. Thus…
6 (con’t) He walked with Me in peace and equity,
And turned many away from iniquity.
The contrasting structure continues: b’shalom uvmishor halakh iti v’rabim heshiv meavon –
“In peace and in level, walked with Me,
And many turned from perversity.”
Levi’s walk with the Lord was in harmony with the walk of the Lord (in peace), and it was unwavering as he walked (in level). Because of this, he was able to be an example to those who were following a wayward path, turning them from it to the proper path.
The avon, perversity, is contrary to the way of the Lord. He is holy. Those contrary to Him are morally evil and thus unholy. One can think of any sound preacher who is willing to properly teach people what is right, call out what is wrong, and explain to others why they need to turn from their evil and do what is right.
This is what Levi was doing at one point. This was no longer the case with the priests of Malachi’s time. But this was not how it should be…
7 “For the lips of a priest should keep knowledge,
And people should seek the law from his mouth;
The words form standard parallelism with the words, lips, and mouth now reversed from the previous verse: ki siphthe khohen yishm’ru daath v’thorah y’vaqshu mipihu –
“For lips priest guard knowledge,
And law seek from his mouth.”
The verbs are third person plural, “their knowledge” and “they seek.” In this case, one can think of the lips as the locking door on a repository. They guard the right knowledge that is inside, not letting anything foreign enter, and they only allow what is proper to pass out. The words of this clause fit exactingly with the words of our text verse, Titus 1:9.
That is set in parallel to the external seeking of the law of truth (as stated above) by the people which was to proceed from the priest’s mouth. This is how it was to be. If he failed, the people would be led astray, but he was not to fail. This is because…
7 (con’t) For he is the messenger of the Lord of hosts.
The words are emphatic: ki malakh Y’hovah ts’vaoth hu – “For messenger Yehovah Sabaoth – he.” The word is malakh, a messenger. It is the same word used in reference to the coming of both John the Baptist and then Jesus in Malachi 3:1.
The Levite was designated as the messenger of the Lord under the Old Covenant. There were, at times, angelic messengers who came directly from the Lord, but as the standard for daily life, the Levites represented the Lord to His people. If they mishandled the Lord’s word, they were being unfaithful messengers.
The word comes from an unused root signifying to dispatch as deputy. The deputy is charged to do a job for which he has been deputized, not going out on his own, but representing the will and intent of the one who sent him. As the Lord set up the Levitical priesthood and the other Levites who ministered to and for them, they were to only do the will and intent of the Lord…
8 But you have departed from the way;
v’atem sartem min ha’derekh – “And you veered from the way.” There is the right way, and there is departing from that way. The priests veered off the path, meaning they were no longer on it. With the nature of God, concerning the law, there are no shades of gray. The priests, out of all of Israel, were supposed to know this.
In veering from the way, the consequences are next stated…
8 (con’t) You have caused many to stumble at the law.
Rather: hikhshaltem rabim batorah – “Wavered many in the law.” Saying “at” does a disservice to the point of the law. What Paul says about the law in the New Testament is true. It is good and holy. It is not something that causes people to stumble all by itself. If that was true, then it ostensibly could have caused Jesus to stumble.
Rather, the poor or false teaching of the law by the priests caused the people to stumble in the law that they were still accountable to, even if they didn’t know it. Along with this…
8 (con’t) You have corrupted the covenant of Levi,”
Says the Lord of hosts.
Rather: shikhatem berith ha’levi amar Y’hovah ts’vaoth –
“‘Ruined covenant the Levite,’
Said Yehovah Sabaoth.”
First, it is not the covenant of Levi. It is “covenant, the Levite.” Also, the v’atem, and you, of the first clause covers this clause as well. It is like bullet points being shot out to the priests in succession. In veering from the way, they have ruined “covenant, the Levite.” The article before Levite takes us right back to verse 4 –
“And known, for sent unto you the commandment, the this.
To become My covenant with Levi.”
The terminology is explained in Hebrews 7 –
“Therefore, if perfection were through the Levitical priesthood (for under it the people received the law), what further need was there that another priest should rise according to the order of Melchizedek, and not be called according to the order of Aaron?” Hebrews 7:11
The covenant, the Levite is represented by the Levitical priesthood. In ruining “covenant, the Levite,” they have ruined the covenant that is administered by the Levite. This occurred because the priests were fallen men, incapable of maintaining such a covenant. That is why Hebrews continues with –
“For the priesthood being changed, of necessity there is also a change of the law. 13 For He of whom these things are spoken belongs to another tribe, from which no man has officiated at the altar.
14 For it is evident that our Lord arose from Judah, of which tribe Moses spoke nothing concerning priesthood. 15 And it is yet far more evident if, in the likeness of Melchizedek, there arises another priest 16 who has come, not according to the law of a fleshly commandment, but according to the power of an endless life. 17 For He testifies:
‘You are a priest forever
According to the order of Melchizedek.’
18 For on the one hand there is an annulling of the former commandment because of its weakness and unprofitableness, 19 for the law made nothing perfect; on the other hand, there is the bringing in of a better hope, through which we draw near to God.” Hebrews 7:12-19
9 “Therefore I also have made you contemptible and base
Before all the people,
The words are emphatic: v’gam ani nathati ethkhem nivzim ushphalim l’khal ha’am – “And also, I, I made you disesteemed and abased to all the people.” The words take us back to the priests’ attitude of verse 1:6 –
“Son honors father,
And servant his master.
And if Father, I –
Where My honor?
And if Lords, I –
Where My fear?’
Said Yehovah Sabaoth to you, the priests, disesteeming My name.”
The priests treated the table of the Lord with disesteem. They continued to disesteem His name through all of their other actions, building upon the thought of verse 1:6. Therefore, the Lord now repays them in kind.
Saying “before all the people,” certainly means that as the people fall from the law, they will fall from the provisions of the law, which included tithes and offerings. The priests would thus lose out on those things and have to fend for themselves.
Without their own inheritance of land to sustain themselves, they would be more disesteemed and debased than all others. And all of this has come about…
*9 (fin) Because you have not kept My ways
But have shown partiality in the law.”
It is another contrasting parallel to finish our verses today: k’phi asher enkhem shomrim eth drakay v’nosim panim batorah –
“According to mouth which not you guarding with My ways.
And lifting faces in the law.”
The words back up to verse 7 –
“For lips priest guard knowledge,
And law seek from His mouth.”
The ways of the Lord were to be guarded. That was the job of the priest. Instead of this, they showed favoritism. The law is, by nature, unbiased. Further, it was to be administered as such, as our closing verse will show.
In doing what they were doing, they were disgracing the name of the Lord and violating the covenant they were designated to administer. From that steppingstone, the name of the Lord would be held in contempt by the people.
The same truth stands today in every church in the world. Where the people of God meet, the ministers of His New Covenant will either exalt the Lord through right application and instruction of His word, bringing honor to His name, or they will fail to uphold His word and bring dishonor to it.
Adam Clarke provides a well-reasoned thought for us:
See the qualifications of Levi:
- “He feared me;” he was my sincere worshipper.
- “He was afraid;” he acted as in the presence of a just and holy God, and acted conscientiously in all that he did.
- “My law of truth was ever in his mouth;” by this he directed his own conduct and that of others.
- “No iniquity;” nothing contrary to justice and equity ever proceeded “from his lips.”
- “He walked with me in peace;” he lived in such a way as to keep up union with me.
- “He did turn many away from iniquity;” by his upright administration, faithful exhortations, and pious walk, he became the instrument of converting many sinners.
This character suits every genuine minister of God. And as the priest’s lips should preserve knowledge, so the people should seek “the law at his mouth;” for he is the messenger of the Lord of hosts, Malachi 2:7.
The entire passage today takes us right back to Genesis 3. There was fellowship between God and man. Man turned from God, and that fellowship was broken. Mediation between God and man was fractured. Someone in the family may have mediated, or it may have been conducted by someone such as Melchizedek.
But the mediation was imperfect, except in type. From there, the law was introduced, but the imperfection of it is found not in the law itself but in the men who mediated it. As the knowledge of sin comes through law, and as a Redeemer (even if that descriptor was not used) was promised to restore all things (Genesis 3:15), then we can see that this Redeemer would first have to deal with the problem of law.
This is what Jesus came to do, and it is what He accomplished. John tells us of the giving law through Moses and the giving of grace through Jesus. His dealing with the law of Moses, by being born under that law and fulfilling it for us, is what allows the grace.
The Lord, through Malachi, is showing us this. He is taking us back to the Garden of Eden to learn the lesson so that He can, in reality, take us back to the Garden of Eden – meaning whatever He gives us in place of what we have lost. Thank God for Jesus who has made this possible, and may the Lord speed the day of its coming.
Closing Verse: “You shall not show partiality in judgment; you shall hear the small as well as the great; you shall not be afraid in any man’s presence, for the judgment is God’s. The case that is too hard for you, bring to me, and I will hear it.’ 18 And I commanded you at that time all the things which you should do.” Deuteronomy 1:17, 18
Next Week: Malachi 2:10-17 The treacherous man, acting like a real Varmint… (Violence Upon His Garment) (5th Malachi Sermon)
The Lord has you exactly where He wants you. He has a good plan and purpose for you. He has sent His Messenger to carry the good news to all people. Jesus! God promised, and God delivered. The time of the law has ended, and grace has come. Praise God for Jesus.
Malachi 2:1-9
“‘And now, unto you, the commandment, the this, the priests:
2 If not hear! And if not set upon heart!
To give honor to My name,’
Said Yehovah Sabaoth.”
“‘And sent in you the execration.
(And execrated your blessings.)
And also execrated it.
For naught you setting upon heart!
3 Behold Me! Rebuking to you “the seed,”
And scattered excrement upon your faces –
Excrement your festivals.
And lifted you unto it!
4 And known, for sent unto you the commandment, the this.
To become My covenant with Levi.’
Said Yehovah Sabaoth.”
5 “‘My covenant became with him the life and the peace,
And gave them to him – a fear.
And feared Me,
And from faces My name prostrated, he.
6 Law truth became in his mouth,
And iniquity not found in his lips.
In peace and in level, walked with Me,
And many turned from perversity.
7 For lips priest guard knowledge,
And law seek from his mouth.
For messenger Yehovah Sabaoth – he.
8 And you veered from the way,
Wavered many in the law,
Ruined covenant the Levite,’
Said Yehovah Sabaoth.”
9 “‘And also, I, I made you disesteemed and abased,
To all the people,
According to mouth which not you guarding with My ways.
And lifting faces in the law.
“And now, O priests, this commandment is for you.
2 If you will not hear,
And if you will not take it to heart,
To give glory to My name,”
Says the Lord of hosts,
“I will send a curse upon you,
And I will curse your blessings.
Yes, I have cursed them already,
Because you do not take it to heart.
3 “Behold, I will rebuke your descendants
And spread refuse on your faces,
The refuse of your solemn feasts;
And one will take you away with it.
4 Then you shall know that I have sent this commandment to you,
That My covenant with Levi may continue,”
Says the Lord of hosts.
5 “My covenant was with him, one of life and peace,
And I gave them to him that he might fear Me;
So he feared Me
And was reverent before My name.
6 The law of truth was in his mouth,
And injustice was not found on his lips.
He walked with Me in peace and equity,
And turned many away from iniquity.
7 “For the lips of a priest should keep knowledge,
And people should seek the law from his mouth;
For he is the messenger of the Lord of hosts.
8 But you have departed from the way;
You have caused many to stumble at the law.
You have corrupted the covenant of Levi,”
Says the Lord of hosts.
9 “Therefore I also have made you contemptible and base
Before all the people,
Because you have not kept My ways
But have shown partiality in the law.”
